2007 SALSA CONFERENCE PANEL AND PAPER ABSTRACTS Santa Fe, New Mexico Miguel N. Alexiades (University of Kent) “Headwaters of the past: Ethnoecology, memory, and the struggle for nature in a western Amazonian landscape” Dwelled in, travelled, utilized, remembered and evoked in many and continuously changing ways, the Ese Eja landscape is filled with living objects, topographical features, place names and stories. Together, these different elements speak of a complex history involving a continuous transformation of social and ecological relations. This paper examines how these transformations unfold within a booming environmental service economy, in which the meanings, access and history of this landscape are contested in new ways. Giovanna Bacchiddu (University of St. Andrews) From mouse to lion: Jokes and their counter-value in Apiao society This paper explores issues of communication through jokes and lies. In Apiao, a small island of southern Chile with 700 inhabitants, joking is a typical communicational feature between close relatives, neighbors, and friends; sexual jokes, nicknames and teasing are commonly heard as a device to build up and display social relations. Jokes are based on partial alteration of the truth, with the explicit purpose of laughing. However, the boundaries between jokes and lies are often blurred. “From a mouse, they make a lion,” as they say in the island. A lie – the deliberately harmful transformation of events – entails invention of calumnies and false stories to expressively hurt people. Where does the joke end, and the lie begin? The paper will describe the genesis of several jokes and lies, putting them in their ethnographic context, and will examine the implications of this common social practice for those involved in it. Following Nancy Munn’s notion of value transformation (1986), lies are viewed as the “counter-value” of jokes – the transformation and subversion of a positive value necessary to the well-being of the community. Laura Bathurst (University of the Pacific, Stockton) “Being a good person: Give and take among the Tacana of Northern Bolivia” In this paper, I explore the social value of theft as a leveling mechanism in the assertively egalitarian Tacana community of Santa Rosa, Bolivia. First, I examine the material basis for Santa Rosan egalitarianism. Then I turn to the social enforcement of egalitarianism by both overt and covert means, including theft. Third, I look at egalitarianism as a value, tied to Santa Rosan ideas of what makes someone a good person. Finally, I link this material, social, and moral order to the conflicted relationships between Santa Rosans and outsiders with whom they interact, outsiders whom, in the eyes of Santa Rosans, often act like bad people. The actions and reactions of Santa Rosans and their neighbors to governmental and humanitarian aid are rooted in this interrelated social, cultural, and material universe, which provides a basis for their understanding of these interventions. Robert L. Carneiro (American Museum of Natural History) “Cannibalism, a palatable/unpalatable reality of Amazonian ethnology” Because of William Arens’ book, The Man-Eating Myth, many people – including even some anthropologists – came to doubt that cannibalism had ever existed. But the evidence in favor of its occurrence is overwhelming, especially that from such Amazonian tribes as the Tupinamba and the Callinago. I will describe these as well as other more recent instances of cannibalism in Amazonia, and will discuss the motivations and other features of the practice. Michael L. Cepek (University of Chicago) “Of worlds and their creators: Difference and power in Cofán politics” In this paper, I explore the ethnically ambiguous leadership of lowland South American messianic movements. Many of the prophets, shamans, and headmen who directed these episodes of indigenous political action have been identified as mestizo colonists, Andean religious assistants, European missionaries, and Afro-Peruvian guerrillas, to name just a few of the examples. I focus on the contemporary case of Randy Borman, the trilingual, genealogically Euro- American, and indigenous-identifying “gringo chief” who has become the most important leader of the Cofán people of Amazonian Ecuador. Through an ethnographic analysis of Borman’s socio-political position, I make a case for reconceptualizing the relationship between myth, history, cosmology, agency and identity in indigenous Amazonian political movements. Beth A. Conklin (Vanderbilt University) “Lessons from the Amazon?” If we lowland South Americanists were asked to pinpoint our work’s relevance to ”big” questions about the future of humanity and the planet, what would we say? Amazonia has long held a privileged place in western imaginations and intellectual thought about nature and culture. In the 1980s-90s, cultural ecology, ethnobiology, and ethnographies of indigenous resource management, consumption, labor, and leisure became powerful factors in environmental policy debates and quality of life discussions. Today, new research on anthropogenesis challenges conservation orthodoxies, while ethnographers grappling with how to interpret and support native communities’ responses to modernity challenge orthodox primitivisms that underlie the romance with the indigenous in popular critiques of capitalism and globalization. Taking the often maddeningly unromantic story of the Wari of western Brazil as its ethnographic orientation, this paper invites reflection on what Amazonian ethnology has to contribute to critical thought about alternatives in environmentalism and global consumer culture. Loretta A. Cormier (University of Alabama, Birmingham) “Ethnoprimatology and the neo-tropical Malarias” The importance of human cultural behavior in the disease ecology of malaria has been clear at least since Livingstone’s (1958) groundbreaking study describing the interrelationships among iron tools, swidden horticulture, vector proliferation, and increased frequency of sickle cell trait in tropical Africa. In tropical South America, little attention has been given to cultural behaviors among indigenous peoples that may affect the disease ecology of malaria. One area of potential significance for malaria involves the relationship between human groups and Neo-tropical monkeys that may be both hunted as food and kept as pets. Such close interactions set up an environment where diseases can be shared. Neo- tropical monkeys have long been suspected to serve as reservoirs for malaria in lowland South America, serving as amplifying agents in a forest enzootic cycle. This paper will focus on the relationship between human Plasmodium malariae and Neo-tropical monkey P. brasilianum in Amazonia. William H. Crocker (Smithsonian Institution) “The nature and uses of the Canela diary program: An invitation to use archived personal documents” In 1966, three Canela Indians of Brazil started writing diaries about their lives and tribal events for me. Since then, I have collected about 150,000 manuscript pages and 80,000 hours on tape. About 22 diarists have contributed through the years, though never more than 12 at a time. Since 1995, almost all diaries have been spoken on tape and are in Portuguese. Earlier, they were mostly written in Canela, but some authors translated their work into Portuguese. Excerpts from the diaries will be included in the paper. One set provides different points of view on a recent murder. Other sets show how I have used diarists’ statements to supplement points made in my publications. I will outline collection procedures, storage characteristics, and access possibilities. The principal purpose of this paper is to inform colleagues such as you as well as any interested people about the existence and nature of this collection. I want to interest a few qualified individuals in using these primary materials. Carmen da Silva (Universidade Federal de Mato Grosso) “The trauma of losing one’s society: Xetá women who survived the genocide” When the genocide of the Xetá Indians was brought to an end around 1964, three young girls were among the eight survivors. Each of the three developed her own form of resistance against the impact of the traumas suffered after the sudden and violent separation from her society. Their memories of their tragic past remained dormant, or forgotten, until the beginning of the anthropological research opened a space for their speech. Then they could tell their stories, and were reunited with their fellow survivors, which enabled them to reawaken these memories, with the help of the different strategies employed during the course of the ethnographic work. This paper will present a brief history of the life of one Xetá woman who survived the extermination of her society. Brought up by a non-indigenous family, unable to share the codes of her culture with others, isolated and victimized by the tragedies and dramas that touched her life, this girl still identified herself and recognized herself as a member of a society socio- culturally distinct from the one she had lived in since the age of 7. Warren R. DeBoer (Queens College, CUNY) “Palladia, prisoners, and parole: Units of cultural transmission in Ucayali deep history” The culture history of the Ucayali Basin, Peru, is characterized by long periods of continuity punctuated by brief episodes of seeming disjuncture. In Donald Lathrap’s vision, disjuncture was to be explained in terms of wholesale demographic shifts in genes, cognates, and potsherds, while continuity could